Textor summarizes cross-cultural findings of female initiation rites pertaining to cultural, environmental, social, and psychological phenomena.

Brown's (1963) three hypotheses on female puberty rites were tested. After presenting an adjustment for data quality control, the author demonstrates that Brown's (1963) relationships became insignificant. Female physiology as symbolized by menstruation is suggested as a better predictor for female puberty rites.

A path analytic model is presented to explain male puberty rites. The evidence presented supports the idea that as a whole, male puberty rites may be seen as the means of maintaining the bisexual nature of human society.

This article discusses initiation rites for girls. Specifically explored are the reasons why the ceremonies are observed in some societies and omitted in others and what the variations between societies demonstrates.

This article presents codes for adolescent initiation ceremonies in the standard cross-cultural sample. Commonly held assumptions about initiation ceremonies were not supported. Article focuses on differences between male and female ceremonies. Statistically significant correlations between the codes are indicated.

Textor summarizes cross-cultural male initiation rites findings pertaining to cultural, environmental, psychological, and social phenomena.

This study explores why initiation rites for girls are observed in some societies and absent in others. Further, the author seeks to understand cross-cultural variation in the rites.

This study first reviews two explanations of menstrual taboos: taboos as an aspect of social rigidity and a psychogenic interpretation of menstrual taboos. The authors chiefly advocate a sociogenic explanation of menstrual taboos.

This article uses signaling theory and tests for a relationship between costly male rites and frequency of warfare.

This paper builds on previous Austronesian dispersal research that indicated rituals and social complexity gave rise to each other, by examining if marital residence and initiation rites co-evolved during the dispersal. Using a phylogenetic test and initiation data from 79 societies, the authors found evidence that female and male initiation rites co-evolved during the dispersal and were most stable when both initiation rites were present. The authors also suggest that proto-Austronesian society probably lacked initiation rites and such rites only developed later.